Framed Symbols Part II
Last year, for Parshas Ki Savo, I wrote and essay entitled Framed Symbols
Part I. The following is a continuation of that discussion. Please note
that the first three paragraphs were copied from Framed Symbols Part I.
ďAbsolutes must find expression beyond the workings of our minds, hearts,
and souls. It is not enough to think, feel, believe, or even act in
goodness and decency. Absolutes must be evident in the structure and
symbolism of society. Edifices must be built, documents printed, and
institutions developed that symbolize goodness and decency. Some should be
functional as well as symbolic while other should be purely symbolic. Some
must be imposing and public while others individualized and private.
Regardless, the absolutes that frame lifeís pragmatism must be represented
in practice and symbol in every sector of individual, family, and social
living as a constant statement of who we are and what we aspire to be.Ē
ďSymbols provide us with the ability to communicate absolute values in a
manner that goes beyond words. As a final example, consider what 9-11 (the
Yur Tzeit Ė Ellul 23 Ė was this past Tuesday) would have been like without
the American flag. How would each of us expressed the sorrow of the
tragedy, the desire to embrace each other and give strength, the fear for
our nation and the extraordinary solidarity of a people standing proudly
and fiercely behind their President, if we did not have the American flag?
What would we have done in its stead? How much poorer we otherwise would
have been? Think symbolism and think our nationís flag. How important is
symbolism? How important is the flag?Ē
"The last Parshios of the Torah can be viewed through the framed lens of
symbolized absolutes. Bikurim, tithed proclamations, ceremonies of
blessings and curses, admonitions, periodic national gatherings, and the
writing of a personal Sefer Torah are all Mitzvos that go beyond the
absolute. They frame life in symbolic as well as pragmatic value so that
we can live in goodness and decency without fear of evilís harm."
In truth, everything has symbolic as well as pragmatic value. For example,
Rav Hirsch Ztíl (Introduction to the Study of Symbolism) contrasted the
symbolic meaning conveyed by words of farewell with the added meaning of a
farewell accompanied by a warm handshake. Both the words and the handshake
symbolize sorrow at parting and the longing to stay; however, words alone
cannot convey the profundity extended through the tactile warmth of human
contact and touch.
Rav Dessler Ztíl explains that natural law is not reality. Instead, nature
is a symbol of G-dís absolute control and unlimited power. He gives the
following illustration. Most everyone knows that a pen cannot write by
itself. Instead, a person, the writer, must put pen to paper in order for
writing to happen; however, Rav Dessler says differently. Neither the pen,
the paper, nor the person exists. The pen, paper, and the writer represent
(symbolize) G-dís presence decreeing and directing all that is. Rav
Dessler was not playing with semantics. Rav Dessler judged attributing
reality to nature as a lower level of comprehension and Emunah. He said
that doing so was akin to the sin of the Golden Calf! Believing in the
reality of nature denies G-d as the only reality!
This week's and next week's Parshios stretch between Moshe imposing G-dís
covenant on the Jews and Moshe himself, beginning the last day of his
mortal existence on this earth. What is a covenant - Bris -, if not a
symbolic representation of our relationship with G-d? Chazal told us that
it is forbidden for a husband and wife to live together if they do not
have a Ketubah (marriage contract). Everything else about the marriage
might be in perfect order from the Kosher witnesses under the Chupah
(canopy) to building a home and even loving each other. Yet, if the symbol
of financial responsibility toward the marriage, the Ketubah, is lost, the
husband may not sleep in the same house as his wife of 20+ years!
Contracts like covenants are mere symbols of something far more important
and profound; yet, without the symbol the profundity is not secure.
Without the symbol that secures the relationship the husband must move out
of the home. Doing so is its own symbolic proclamation of the importance
of fiscal responsibility and support in a marriage and family.
The Torah said it as clearly as could be. (29:12) ďThe purpose of the Bris
is to establish you as His nation and He as your G-dÖĒ Because it is a
symbol of the relationship that began with the forefathers and extends for
all eternity, the Bris must also be with all future generations. How can
one generation oblige a subsequent generation to assume the
responsibilities of a covenant? Each generation should have the chance to
reconsider, and if need be, renegotiate the terms of a contract that
obliges and restricts them! However, once we recognize that like all of
reality, the covenant, the deal, the Bris, the contract, and the Ketubah,
are symbolic of our relationship with Hashem rather than the relationship
itself, the Bris can be imposed on all subsequent generations just as the
laws of nature are imposed without review or reconsideration!
Leadership is also symbolic. No matter how great or insignificant an
individual leader might prove to be they each occupy the same symbolic
value. Who could ever replace Moshe? No one could replace the man Moshe;
however, throughout the centuries, starting with Yehoshua, there have been
countless replacements. Some have been like the great prophet Shmuel and
others have been like the outcast Yiphtach. Some were as great as King
David and Chizkiyahu and others as destructive as Achav and Menashe.
Regardless of the successes or failures of their pragmatism, they each
occupied the same symbolic place in the functioning of the nation. Each
had to carry a Sefer Torah strapped to his forearm at all times!
Therefore, as Moshe prepared the song that would symbolize his final
parting he summoned all of the nation, men, women, and children to stand
before him. As they assembled he cried out to the heavens and the earth to
give testimony that all of nature, all of our perceived reality is no more
than the symbolic manifestation of the G-dís awesome and limitless power.
Whether the reality of the nation itself gathered as one on the plains of
Moav, or the passage of time which witnesses the transition of symbols
from generation to generation, or the fear of future failure and the
certainty of consequence, the only reality, the truth of G-dís Torah /
Song remain unchanged and uncompromised.
Text Copyright © 2005 by Rabbi Aron Tendler and Torah.org
The author is the Rabbi of Shaarey Zedek Congregation, Valley
Village, CA, and Assistant Principal of YULA.